If you have already recited the Invitatory Psalm today, you should use the alternative opening.
Dómine, lábia mea apéries.
Et os meum annuntiábit laudem tuam.
Lord, open our lips.
And we shall praise your name.
Summum Regem glóriæ, veníte, adorémus.
2Iubiláte Dómino, omnis terra,*
servíte Dómino in lætítia;
introíte in conspéctu eius*
3Scitóte quóniam Dóminus ipse est Deus;†
ipse fecit nos, et ipsíus sumus,*
pópulus eius et oves páscuæ eius.
4Introíte portas eius in confessióne,†
átria eius in hymnis,*
confitémini illi, benedícite nómini eius.
5Quóniam suávis est Dóminus;†
in ætérnum misericórdia eius,*
et usque in generatiónem et generatiónem véritas eius.
Glória Patri et Fílio*
et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
et in sǽcula sæculórum.
The Lord is the Great King of glory: come, let us adore him.
Rejoice in the Lord, all the earth,
and serve him with joy.
Exult as you enter his presence.
Know that the Lord is God.
He made us and we are his
– his people, the sheep of his flock.
Cry out his praises as you enter his gates,
fill his courtyards with songs.
Proclaim him and bless his name;
for the Lord is our delight.
His mercy lasts for ever,
his faithfulness through all the ages.
Glory be to the Father and to the Son
and to the Holy Spirit,
as it was in the beginning,
is now, and ever shall be,
world without end.
* If you are reciting this on your own, you can choose to say the antiphon once only at the start of the psalm and not repeat it.
Cæléstis formam glóriæ,
quam spes quærit Ecclésiæ,
in monte Christus índicat,
qui supra solem émicat.
Res memoránda sǽculis:
tribus coram discípulis,
cum Elía, cum Móyse
grata promit elóquia.
Assístunt testes grátiæ,
legis vatúmque véterum;
de nube testimónium
sonat Patris ad Fílium.
Christus declárat hódie
quis honor sit credéntium
Deo pie fruéntium.
corda levat fidélium,
unde sollémni gáudio
clamat nostra devótio:
Pater, cum Unigénito
et Spíritu Paráclito
unus, nobis hanc glóriam
largíre per præséntiam. Amen.
Where true love is dwelling, God is dwelling there:
Love’s own loving Presence love does ever share.
Love of Christ has made us out of many one;
In our midst is dwelling God’s eternal Son.
Give him joyful welcome, love him and revere:
Cherish one another with a love sincere.
Psalm 83 (84)
Psalm 96 (97)
Psalm 98 (99)
℣. In colúmna nubis loquebátur ad eos.
℟. Custodiébant testimónia eius.
℣. He spoke to them in the pillar of cloud.
℟. They kept the law which he had given.
Gloria novi fœderis a Christo diffusa
Fratres: 3,7Si ministrátio mortis lítteris deformáta in lapídibus fuit in glória, ita ut non possent inténdere fílii Israel in fáciem Móysis propter glóriam vultus eius, quæ evacuátur, 8quómodo non magis ministrátio Spíritus erit in glória? 9Nam si ministérium damnatiónis glória est, multo magis abúndat ministérium iustítiæ in glória. 10Nam nec glorificátum est, quod cláruit in hac parte, propter excelléntem glóriam; 11si enim, quod evacuátur, per glóriam est, multo magis, quod manet, in glória est.
12Habéntes ígitur talem spem multa fidúcia útimur, 13et non sicut Móyses: ponébat velámen super fáciem suam, ut non inténderent fílii Israel in finem illíus, quod evacuátur. 14Sed obtúsi sunt sensus eórum. Usque in hodiérnum enim diem idípsum velámen in lectióne Véteris Testaménti manet non revelátum, quóniam in Christo evacuátur; 15sed usque in hodiérnum diem, cum légitur Móyses, velámen est pósitum super cor eórum. 16Quando autem convérsus fúerit ad Dóminum, aufértur velámen. 17Dóminus autem Spíritus est; ubi autem Spíritus Dómini, ibi libértas. 18Nos vero omnes reveláta fácie glóriam Dómini speculántes, in eándem imáginem transformámur a claritáte in claritátem tamquam a Dómini Spíritu.
4,1Ideo habéntes hanc ministratiónem, iuxta quod misericórdiam consecúti sumus, non defícimus, 2sed abdicávimus occúlta dedécoris non ambulántes in astútia neque adulterántes verbum Dei, sed in manifestatióne veritátis commendántes nosmetípsos ad omnem consciéntiam hóminum coram Deo.
3Quod si étiam velátum est evangélium nostrum, in his, qui péreunt, est velátum, 4in quibus deus huius sǽculi excæcávit mentes infidélium, ut non fúlgeat illuminátio evangélii glóriæ Christi, qui est imágo Dei. 5Non enim nosmetípsos prædicámus sed Iesum Christum Dóminum; nos autem servos vestros per Iesum. 6Quóniam Deus qui dixit: «De ténebris lux splendéscat», ipse illúxit in córdibus nostris ad illuminatiónem sciéntiæ claritátis Dei in fácie Iesu Christi.
If the administering of death, in the written letters engraved on stones, was accompanied by such a brightness that the Israelites could not bear looking at the face of Moses, though it was a brightness that faded, then how much greater will be the brightness that surrounds the administering of the Spirit! For if there was any splendour in administering condemnation, there must be very much greater splendour in administering justification. In fact, compared with this greater splendour, the thing that used to have such splendour now seems to have none; and if what was so temporary had any splendour, there must be much more in what is going to last for ever.
Having this hope, we can be quite confident; not like Moses, who put a veil over his face so that the Israelites would not notice the ending of what had to fade. And anyway, their minds had been dulled; indeed, to this very day, that same veil is still there when the old covenant is being read, a veil never lifted, since Christ alone can remove it. Yes, even today, whenever Moses is read, the veil is over their minds. It will not be removed until they turn to the Lord. Now this Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, with our unveiled faces reflecting like mirrors the brightness of the Lord, all grow brighter and brighter as we are turned into the image that we reflect; this is the work of the Lord who is Spirit.
Since we have by an act of mercy been entrusted with this work of administration, there is no weakening on our part. On the contrary, we will have none of the reticence of those who are ashamed, no deceitfulness or watering down the word of God; but the way we commend ourselves to every human being with a conscience is by stating the truth openly in the sight of God. If our gospel does not penetrate the veil, then the veil is on those who are not on the way to salvation; the unbelievers whose minds the god of this world has blinded, to stop them seeing the light shed by the Good News of the glory of Christ, who is the image of God. For it is not ourselves that we are preaching, but Christ Jesus as the Lord, and ourselves as your servants for Jesus’ sake. It is the same God that said, ‘Let there be light shining out of darkness’, who has shone in our minds to radiate the light of the knowledge of God’s glory, the glory on the face of Christ.
℟. Vidéte qualem caritátem dedit nobis Deus Pater,* Ut fílii Dei nominémur et sumus.
℣. Scimus quóniam, cum apparúerit, símiles ei érimus, quóniam vidébimus eum sícuti est.* Ut fílii.
℟. Think of the love that the Father has lavished on us.* Not only shall we be called children of God, but we shall truly be his children.
℣. We know that when our future is revealed we shall be like him, because we shall see him as he really is.* Not only shall we be called children of God, but we shall truly be his children.
Bonum est nos hic esse
Mystérium hoc manifestávit Iesus discípulis suis in monte Thabor. Postquam enim inter eos ámbulans sermónes de regno deque suo áltero in glória advéntu díxerat, ut, qui fortásse non satis certi erant de iis quæ circa regnum nuntiáverat, firmíssime tandem in cordis íntimis convinceréntur, utque étiam ex præséntibus futúra créderent, divínam manifestatiónem in monte Thabor mirabíliter exhíbuit tamquam præfiguratívam imáginem regni cælórum. Ita prorsus ac si díceret: «Ne témporis intervállum incredulitátem in vobis gignat, statim, in præsénti, amen dico vobis, sunt quidam de hic stántibus, qui non gustábunt mortem, donec vídeant Fílium hóminis veniéntem in glória Patris sui».
Osténdens autem Evangelísta poténtiam Christi cum ipsíus voluntáte conveníre, addit: Et post dies sex assúmit Iesus Petrum et Iacóbum et Ioánnem, et ducit illos in montem excélsum seórsum. Et transfigurátus est ante eos, et resplénduit fácies eius sicut sol, vestiménta autem eius facta sunt sicut nix. Et ecce apparuérunt Móyses et Elías cum eo loquéntes.
Hæc sunt præséntis sollemnitátis mirácula, hoc est nobis salutáre mystérium quod in monte nunc est adimplétum; simul enim nos modo cóngregat et mors et festívitas Christi. Ut ígitur íntima ineffabílium horum sacrorúmque mysteriórum una cum eléctis inter discípulos a Deo inspirátos penetrémus, vocem divínam sacrámque audiámus, quæ ex alto, e vértice montis nos instánter cónvocat.
Illuc nos opórtet festináre —audénter dico— sicut Iesus, qui hic in cælis dux noster est ac præcúrsor, quocum fulgébimus óculis spiritálibus, lineaméntis quodam modo ánimæ nostræ renováti, ad eius conformáti imáginem, ac sicut ipse sine intermissióne transfiguráti divinǽque natúræ facti consórtes et ad superióra paráti.
Illuc currámus, animósi ac lætántes, et intrémus in íntimam nubem, facti tamquam Móyses et Elías, vel Iacóbus et Ioánnes. Esto sicut Petrus, in divínam visiónem et apparitiónem raptus, pulchra hac Transfiguratióne transfigurátus, elátus e mundo, abstráctus a terra; relínque carnem, désere creatiónem et convértere ad Creatórem, cui Petrus a se abréptus: Dómine, inquit, bonum est nos hic esse.
Equidem, Petre, vere bonum est nos hic esse cum Iesu atque hic in sǽcula manére. Quid felícius, quid áltius, quid est præstántius quam esse cum Deo, ipsi conformári, in luce inveníri? Certe unusquísque nostrum, cum Deum in se hábeat et sit in divínam eius imáginem transfigurátus, cum lætítia exclámet: Bonum est nos hic esse, ubi ómnia sunt lúcida, ubi gáudium est et beatitúdo et iucúnditas, ubi ómnia in corde tranquílla sunt et seréna et dúlcia, ubi (Christus) Deus conspícitur; ubi mansiónem ipse cum Patre facit et advéniens ait: Hódie salus dómui huic facta est; ubi cum Christo thesáuri exstant et cumulántur bonórum æternórum; ubi primítiæ et imágines futurórum sæculórum velut in spéculo describúntur.
It is good for us to be here
Upon Mount Tabor, Jesus revealed to his disciples a heavenly mystery. While living among them he had spoken of the kingdom and of his second coming in glory, but to banish from their hearts any possible doubt concerning the kingdom and to confirm their faith in what lay in the future by its prefiguration in the present, he gave them on Mount Tabor a wonderful vision of his glory, a foreshadowing of the kingdom of heaven. It was as if he said to them: “As time goes by you may be in danger of losing your faith. To save you from this I tell you now that some standing here listening to me will not taste death until they have seen the Son of Man coming in the glory of his Father.” Moreover, in order to assure us that Christ could command such power when he wished, the evangelist continues: Six days later, Jesus took with him Peter, James and John, and led them up a high mountain where they were alone. There, before their eyes, he was transfigured. His face shone like the sun, and his clothes became as white as light. Then the disciples saw Moses and Elijah appear, and they were talking to Jesus.
These are the divine wonders we celebrate today; this is the saving revelation given us upon the mountain; this is the festival of Christ that has drawn us here. Let us listen, then, to the sacred voice of God so compellingly calling us from on high, from the summit of the mountain, so that with the Lord’s chosen disciples we may penetrate the deep meaning of these holy mysteries, so far beyond our capacity to express. Jesus goes before us to show us the way, both up the mountain and into heaven, and – I speak boldly – it is for us now to follow him with all speed, yearning for the heavenly vision that will give us a share in his radiance, renew our spiritual nature and transform us into his own likeness, making us for ever sharers in his Godhead and raising us to heights as yet undreamed of.
Let us run with confidence and joy to enter into the cloud like Moses and Elijah, or like James and John. Let us be caught up like Peter to behold the divine vision and to be transfigured by that glorious transfiguration. Let us retire from the world, stand aloof from the earth, rise above the body, detach ourselves from creatures and turn to the creator, to whom Peter in ecstasy exclaimed: Lord, it is good for us to be here.
It is indeed good to be here, as you have said, Peter. It is good to be with Jesus and to remain here for ever. What greater happiness or higher honour could we have than to be with God, to be made like him and to live in his light?
Therefore, since each of us possesses God in his heart and is being transformed into his divine image, we also should cry out with joy: It is good for us to be here – here where all things shine with divine radiance, where there is joy and gladness and exultation; where there is nothing in our hearts but peace, serenity and stillness; where God is seen. For here, in our hearts, Christ takes up his abode together with the Father, saying as he enters: Today salvation has come to this house. With Christ, our hearts receive all the wealth of his eternal blessings, and there where they are stored up for us in him, we see reflected as in a mirror both the first fruits and the whole of the world to come.
℟. Spléndida facta est ut sol fácies Iesu;* Et vidéntes discípuli maiestátem eius, admirántes timuérunt valde.
℣. Et apparuérunt illis Móyses et Elías cum eo loquéntes.* Et vidéntes.
℟. The face of Jesus shone like the sun;* the disciples saw him in his glory and were overcome with awe and dread.
℣. They saw Moses and Elijah appear, conversing with Jesus;* the disciples saw him in his glory and were overcome with awe and dread.
Te Deum laudámus:* te Dóminum confitémur.
Te ætérnum Patrem,* omnis terra venerátur.
Tibi omnes ángeli,*
tibi cæli et univérsæ potestátes:
tibi chérubim et séraphim*
incessábili voce proclámant:
Sanctus,* Sanctus,* Sanctus*
Dóminus Deus Sábaoth.
Pleni sunt cæli et terra* maiestátis glóriæ tuæ.
Te gloriósus* Apostolórum chorus,
te prophetárum* laudábilis númerus,
te mártyrum candidátus* laudat exércitus.
Te per orbem terrárum*
sancta confitétur Ecclésia,
Patrem* imménsæ maiestátis;
venerándum tuum verum* et únicum Fílium;
Sanctum quoque* Paráclitum Spíritum.
Tu rex glóriæ,* Christe.
Tu Patris* sempitérnus es Fílius.
Tu, ad liberándum susceptúrus hóminem,*
non horruísti Vírginis úterum.
Tu, devícto mortis acúleo,*
aperuísti credéntibus regna cælórum.
Tu ad déxteram Dei sedes,* in glória Patris.
Iudex créderis* esse ventúrus.
Te ergo quæsumus, tuis fámulis súbveni,*
quos pretióso sánguine redemísti.
Ætérna fac cum sanctis tuis* in glória numerári.
Haec ultima pars hymni ad libitum omitti potest:
Salvum fac pópulum tuum, Dómine,*
et bénedic hereditáti tuæ.
Et rege eos,* et extólle illos usque in ætérnum.
Per síngulos dies* benedícimus te;
et laudámus nomen tuum in sæculum,*
et in sæculum sæculi.
Dignáre, Dómine, die isto*
sine peccáto nos custodíre.
Miserére nostri, Dómine,* miserére nostri.
Fiat misericórdia tua, Dómine, super nos,*
quemádmodum sperávimus in te.
In te, Dómine, sperávi:*
non confúndar in ætérnum.
God, we praise you; Lord, we proclaim you!
You, the Father, the eternal –
all the earth venerates you.
All the angels, all the heavens, every power –
The cherubim, the seraphim –
unceasingly, they cry:
“Holy, Holy, Holy, Lord God of Hosts:
heaven and earth are full of the majesty of your glory!”
The glorious choir of Apostles –
The noble ranks of prophets –
The shining army of martyrs –
all praise you.
Throughout the world your holy Church proclaims you.
– Father of immeasurable majesty,
– True Son, only-begotten, worthy of worship,
– Holy Spirit, our Advocate.
– You are the king of glory.
– You are the Father’s eternal Son.
– You, to free mankind, did not disdain a Virgin’s womb.
– You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you.
– You sit at God’s right hand, in the glory of the Father.
– You will come, so we believe, as our Judge.
And so we ask of you: give help to your servants, whom you set free at the price of your precious blood.
Number them among your chosen ones in eternal glory.
The final part of the hymn may be omitted:
Bring your people to safety, Lord, and bless those who are your inheritance.
Rule them and lift them high for ever.
Day by day we bless you, Lord: we praise you for ever and for ever.
Of your goodness, Lord, keep us without sin for today.
Have mercy on us, Lord, have mercy on us.
Let your pity, Lord, be upon us, as much as we trust in you.
In you, Lord, I trust: let me never be put to shame.
Deus, qui fídei sacraménta in Unigéniti tui gloriósa Transfiguratióne patrum testimónio roborásti et adoptiónem filiórum perféctam mirabíliter præsignásti, concéde nobis fámulis tuis, ut, ipsíus dilécti Fílii tui vocem audiéntes, eiúsdem coherédes éffici mereámur.
Per Dóminum nostrum Iesum Christum, Fílium tuum,
qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
per ómnia sǽcula sæculórum.
Let us pray.
at the Transfiguration in glory of your Only-Begotten Son,
you confirmed the mysteries of faith
by the witness to Jesus of the prophets Moses and Elijah.
You foreshadowed there what we shall be
when you bring our sonship to its perfection.
Grant that by listening to the voice of Jesus
we may become heirs with him,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.
– Deo grátias.
Let us praise the Lord.
– Thanks be to God.
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